A Complete History and Mystery of the Old and New Testament

CHAP. III.

Verse 1. SHALL I not seek Rest for thee?] Hence,

Observ. 1. A Married Estate is a State of rest unto Young and Unmarried People. There is a Natural Propension in most to the Nuptial Conjunction. If God may be Judge in the case; 'It is not good for Man to be alone, Gen. 2.18. This is against a Monastic Life: And 'tis not good also for the Woman to be alone; there is no rest for their roving Affections, until they come to the Centre of Marriage. The Man is restless while he misseth his Rib, and the Woman is as restless until she come to settle and center in her old place again, to wit, under the Mans Arm or Wing, and become a Side-fellow to an Husband: Hence Plutarch calls Marriage (portus Juventutis.) The Haven or resting place of young People, who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves, but lies still and rests in the Harbor.

[That it may be well with thee.] Hence,

Observ. 2. That Parents and Guardians, (who are in Parents stead) ought to seek Rest and Weal for such as are committed to them. They should certainly do their best endeavors to provide suitable and comfortable Matches for their Children: Not thrust them into Nunneries. To give them in Marriage, so as that It may be well with them, which is indeed as it proves: For Marriage is as Merry-Age to some, and as Mar-Age to others. It was said of the Roman Sylla, that he had been happy, if he had never been Married; and the same, no doubt, may be said of many others. Yet this comes not from Marriage itself, (for it is God's Ordinance and Institution, and a Divine Medicine, which, if Rightly applied, would heal those inordinate Lusts that War against our Souls,) but from Mans own corruption, which like a Toad, turns all it takes into Poison. Marriage indeed hath many troubles, 1 Cor. 7.28. but withal it hath many helps against troubles, if God bless it.

N. B. Oh! that all such as have young ones under their care and custody, would exercise such a good Conscience, as Naomi doth here, taking all care, and making all provision for their Weal in both Worlds; not only that they may live in peace and plenty, and not be exposed too long unto the disquietment of Poverty, Widowhood and want of Children in this Life; but also that it may be well with them in the Life to come.

V. 2. [Behold he winnoweth Barley to night.] Hebr. Halailah Sub noctem: They winnowed at night, because,

First, It was then Cooler, Gen. 3.8. and heat would not then hinder the sore labor of the Winnowers.

Secondly, Then had they a brisker Wind which was better for Winnowing. Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire. Hence,

Observ. 1. That there is a convenient time for all Actions, Eccles. 3.1. and a well chosen season is an excellent advantage to any Action. Naomi bids Ruth observe carefully, that God by his Providence did offer to her a seasonable opportunity, having a fit time and convenient place of acquainting herself better with him, and she wisheth her to improve it.

[Behold [he] Winnoweth.] Hence.

Observ. 2. None are too great or too good for proper work (either of the Brow or of the Brain) in the World. 'It is probable, Boaz (himself) had a hand in the work, or at the least, an oversight, Ruth 2.4. Maximilian, the Emperor, could say, Quo major fuero tanto plus laborabo: The greater Man that I am, the more pains will I take. All should do some Generation work, Act. 13.36.

V. 3. [Wash thee therefore and Anoint thee.]

That is, make thyself as Amiable as thou canst, that thou mayest find favor in his sight. She must,

First, Wash herself, A Sudore & Sordibus, from Sweat and Filth,

[ N. B. Oh! that we may Wash and Anoint every Supper-Day especially, &c.] That thou mayest not smell like a slothful Slut.

Secondly, She must Anoint her also, (according to the custom of those Countries, Psal 104.15. 2 Sam. 14.2. Matth. 6.17.) that she might look with a more Lovely and Brisker Countenance. Hence

Observe, All Lawful means are to be used in a way of subserviency to God's Providence. Thus Ruth did here:

First, In Washing off all spots with Water.

Secondly, In Annoiting her Face with Oil, to make her look both Bright and Chearful.

Thirdly, She must put upon her the very best of her Garments, to put herself into a comely and desirable Dress.

Fourthly, She must go down to the Barn-Floore, &c.

V. 4. [ And uncover his Feet, &c.] This she was to do;

Fifthly, And so demand Marriage of him, which in those Days, and in Ruths case, was neither unlawful nor immodest, Deut. 25.20. And Clandestine Marriages were not then forbidden.

The Question arises here, Whether this were good Counsel for Naomi, that was a Godly Matron to give, and for Ruth that was a Modest Damosel to take?

Answer, First, The end and intention of Godly Naomi, was undoubtedly good; Namely, To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20. that seed might be raised up to him, and so continue his Name, and enjoy his Inheritance in Israel. But

Secondly, All the doubt lies about the means to obtain the End. The Ancients do indeed Censure them, as dangerous and scandalous: And that Naomi 's advice might have spoiled her design, for Grave Boaz, might have utterly rejected Ruth as a Wanton Woman, unsuitable to his Gravity; and so she would have lost all hope of his Marrying her; but 'tis thus defended; all this was done by Instinct from God (though' seemingly inconsistent with Modesty) and therefore was blessed by God (as that was Gen. 27.7.) to become effectual means for accomplishing the end. Now Naomi, being well assured both of Boaz 's Piety (especially now being old) and of Ruth 's Chastity, gives this advice, and Ruth takes it, which had it not been good, and of God, such Godly Women (as Naomi and Ruth were) would never have dared to say and do thus: However this encourages none to enter into God's Ordinance by the Devil's Portal: God will make such smart and smoke for it, if they first Bed, and then Wed, &c.

[And he will tell thee what thou shalt do:] Meaning, I shall not need to give thee any further direction, for Boaz (himself) is so pious, prudent, able and honest, that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you, according to the Law of God.

N. B. Thus God tells us all we should do to Marry Christ; all which do show, that Naomi 's Counsel was not Carnal, but Godly Counsel, and not to be Condemned (as Lyra and Carthusian doth) for thus laying a Temptation unto sin before Boaz. Hence,

Observe, 'It is an undoubted evidence of strong Grace, when Tentation draws not out Corruption, when there is both time and place convenient for sinning against God. Thus it was with Godly Boaz, as appeareth plainly after, v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother, and (in hope of a good Husband) doth adventure far; yea, and not only promiseth to do, but also performeth all that her Mother directed her, v. 6.

N. B. Oh that we were as Docible, Tractable and Morigerous in adventuring far and hard, to bring about our Souls Matching and Marrying with Christ: Where earnest desire is after Christ (as in Ruth after Boaz ) nothing will daunt the Spirit, or discourage the Heart; but the saying is, [Ingens gloria calcar habet,] difficulty of Duty in Honest, Honorable and Glorious Enterprizes, rather whets up, and spurs on, rather Animates than Exanimates an Heroic Soul, as it did great Pompey (crossing the Adriatic in a great Storm to relieve a Besieged City) saying to the discouraged Pilot, [Necesse est ut Vadam non ut Vivam,] 'tis necessary I should venture, not that I should survive the danger: Thus,

V. 5. Ruth saith, [All that thou biddest I will do.]

N. B. Oh that we could say thus to God, All that thou commandest me to do for the obtaining of Christ, I will do. See how the Spouse ventures far for Christ, Cant. 3. and ch. 5. and ch. 8.1. to the loss of her Vail, and to wounding. Hence

Observe, Christ must be had at any rate; we cannot Live, we dare not Die without him.

V. 6. [She did all her Mother bid her do.] Hence

Observe, Ruth 's Universal Obedience to Naomi, will rise up in judgment against many Disobedient and Rebellious Children, that instead of doing all things their Parents lawfully command them (according to the Fifth Commandment) they scarce do anything, or (it may be) just nothing; how can such read that Scripture, [ Deut. 21.18, 19, 20, 21.] without trembling! Alas there be but few Children that can say, as that Elder Son (in Luke 15.29. said to his Earthly Father, Lo these many Years have I served thee, neither have I at any time transgressed thy Commandment.

N. B. And likewise how will this Ruth 's [ doing all that Naomi commanded her, ] condemn [all us,] for want of Universal Obedience to our Heavenly Father? Alas, we have not respect to all God's Commandments (as David had) Psal, 119.6. And if we have not respect for all, we can never yield subjection to all; possibly we may say, with Ruth, [All that thou commandest me, I will do,] but we will not do with Ruth, even all that she was commanded; we may promise, but not perform; we are good at promising, (as Israel was in saying to Moses, all that God commandeth, we will do, Exod. 19.8. but bad at performing, as they were, who were oftentimes repining, and sometimes rebelling; like that Son in the Parable, that cried, [I go, Sir,] yea, [But when, Sir?] He went not at all, Matth. 21.30. We Vow, but pay not, Psal. 76.11.

V. 7. When Boaz had eaten and drunken, and his heart was merry, or Hebr. made good, to wit, frollick, free from cares, and cheerful, by feeding liberally, and feasting more freely than ordinary, as at such an Harvest, or Vintage-Feast he might lawfully do. Hence

Observ. 1. God allows his own People an honest Affluence, they may delight themselves in God's great goodness, Neh. 9.25. There is a time for all things, a time to Rejoice, and a time to mourn, Eccles. 3.4, 12, 13. The time of Joy is threefold in Scripture. 1. The Joy of Harvest. 2. The Joy of Marriage. 3. The Joy of Victory. The first of those was this of Boaz, as their manner was, Psal. 4.7. Isa. 9.3. and 16.9, 10. Judge. 9.27.

[And she came softly and uncovered his Feet:] Or lift up the Cloaths that were on his Feet, Hebr. Hence,

Observ. 2. Seeming Immodesty may be attended with real Innonency. Here the means to bring on the Match, were at least seemingly immodest, and not altogether free from [Scandalum datum] Offence given, and from danger of ill Report; yet had this been really so, such a grave and godly Matron (as Naomi was) would never have given it in direction to her young Daughter (Ruth) a stranger, and a new Convert; yea, she was so confident of the Innocency and Honesty of both Old Boaz, and Young Ruth, that she knew no real cause to discourage her in this course, no way inconsistent with true Piety, yet every way effectual to bring on the Marriage, seeing withal she used that Secrecy therein, which the place and time of Night afforded, to avoid [Scandalum acceptum,] that others might not take offense, and that themselves might not come under an ill Report, for thus doing: O prisca simplicitas.

N. B. Surely there was more real Simplicity, Innocency and Honesty in this day, than can well be found in our Day.

V. 8. [The Man was afraid.] Fear is a Passion of the Soul, whereby it shrinks [in] itself from some imminent evil. Hence,

Observe, The subduing of strong Corruption, even in an hour of Temptation, and opportunity of sinning, is a manifest token of great Mortification.

N. B. Oh what a Mortified Man was Young Joseph, being about Twenty Seven Years old, when he refused to commit that Sweet Sin (as Wicked Men call it) with so much security and secrecy, when his Wanton Mistress did so Wickedly and Impudently solicit him! Gen. 39.7, 8, 9. The sailor's Iron entered into his Soul, Hebr. Psal. 105.18. but Satan's Temptation could not enter his Conscience, for it was fraught with the fear of God, which is a pure Grace, Psal. 19.9. and hates evil, saith Solomon: Few of Joseph 's Years would have done what he did: Oh what a Mortified Young Man was Timothy, that could exhort the Younger Women with Chastity! 1 Tim. 5.2. not with some (only) but with all purity; not so much as one Impure Motion, or Unchaste Thought in the mean while creeps into his Heart: To refuse proffered Pleasures is as sound a trial of the truth of Grace, as to endure the Tortures of the Rack; Temptation is but as the Tap to give vent to Corruption.

N. B. And Old Boaz was a Mortified Man, and one in whom the fire of Lust was strangely and strongly extinguished, yea, one that feared where others would have Loved and Lusted, seeing there is such a natural propension to be Carnally minded, and Unbridled Lust, like the Wild Fig, will soon mount over the Wall of Divine Precepts. There is the Law of the Members, in a double sense, to wit, in the Body as well as in the Soul, in the outward, as well as inward Man.

N. B. Some think that Boaz feared it was some evil Spirit, that had assumed a Body, and was got to Bed to him: Historians tell us, that the Devil hath played such Pranks with Young Gallants sometimes; yea, Boaz his Mortification was the more in this Circumstance, inasmuch as he now had been frollick with Feasting; alas, how was godly Lot exposed to a double Temptation in his frollicking too much with Wine, forgetting himself to be a Father, Gen. 19.32, 34.

Yet the Tempter may strike fire long enough for Boaz, he will not find him any dry Tinder; his Heart was good, Hebr. or Merry.

V. 9. [Spread thy Skirt over me.]

This Tostatus understands, as if hereby she desired him to lie with her; this is too gross a Slander to fix upon Godly Ruth, who desired no more (by this Proverbial Speech) but that he should Marry her, Ezek. 16.8. and as an Husband to nourish and cherish her, Eph. 5.29. consult these two places.

V. 10. [ Blessed be thou, &c.] As Luke 1.28. he did not call her a Light-Skirts, nor suspected her unfit to make an Honest Man's Wife. Hence,

Observ. 1. 'It is our duty to say thus to Christ, spread thy Skirt over me, for thou art my near Kinsman.

Observ. 2. Christ will call all such as say so to him, thou art the Blessed of the Lord, thou art welcome,

[My Daughter.] Hence,

Observ. 3. Humility is the happiest way to Honor; she calleth herself [his Handmaid ] and he calleth her [his Daughter. ] Nothing is lost by Humility; before Honor is Humility, Prov. 15.33. Abigail must think it an honor to become a Laundress to the meanest of David 's Servants, before she can be honored to become David 's Wife. 1 Sam. 25.41. and David [himself] must be brought to say, [I am not haughty,] Psal. 131.1. before he be brought to the Throne of Israel. Humility hath at the heels of it, Riches, Honor and Life, Prov. 22.4. Moses must be Forty Years a Stranger in Midian, before he be King in Jesurun. Surely, as the lower is the Ebb, the higher is the Tide; so the lower any descend in Humiliation, the higher they shall ascend in Exaltation; the lower this foundation of humility shall be laid, the higher will the Superstructure and Roof of Honor be over-laid: This is God's Method.

[ For thou hast shown more kindness, &c.]

That is, this thy later Love is greater than thy former, while thy Husband was alive, and could requite thee. Hence,

Observ. 4. True Grace and Goodness is of a growing Nature. Thyatira 's Works were better at last than at first, Revel. 2.19. Happy is that Soul that hath no Spiritual Witherings, and sensible decays of the inward power of Grace, but is as the shining light, that shines more and more to a perfect Day, Prov. 4.18. when Apostates like Blazing-Stars, go out in a snuff and stench; yea, and infect the Air, &c. The Righteous shall hold on his way, and wax stronger and stronger, Job 17.9. not only persevere, but proceed and make progress, not only holding their own, but also getting more Grace, adding to Faith, &c. 2 Pet. 1.5.

[Inasmuch as thou followest not Young Men.]

Which are more suitable to thy Age, being more Vigorous and Viewable, Persons of a better presence than I am, being an Old Man: This was chaste Love. Hence,

Observ. 5. The Lawless Law of Lust, ought not to direct in Matches and Marriages, but the right Law of Reason and Religion. This Ruth followed, and not that, for no doubt but she might have found Wanton Young Men (either poor or rich) in her own Country, and never have come to Canaan, to be Married to Old Boaz; she did not as too many Wanton Young Widows, ( which are dead while they live, 1 Tim. 5.6. that being impatient of delay, marry the first that come to their hand, and (as the vulgar Saying is) take their former Husband's Winding-sheet (before he be well cold in the Grave) to make a Shift, or Wedding Shirt for her following Husband: This is not of good report to sober Minds.

V. 11. [And now my Daughter fear not.]

That is, of failing, or falling short of thy desire, or hope; or thus, do not fear that I will reproach thee, or reject thee for this present practice, which though it have an appearance of evil in it, so far as to affright me, yet now I better understand, it proceedeth not from any Unlawful Lust, or Wanton Lightness; this was a Candid Construction, and a comfortable Answer to this Distressed Expectant. Hence,

Observ. 1. As Ruth 's Goel, or Redeemer construes all candidly, and answers comfortably unto her, even so, and much more then so doth Christ our Goel and Blessed Redcemer, all this unto (poor) us. Oh what a candid Construction is that of God! Deut. 22.26, 27. [There is in the Damosel no sin, for she cried out, she shall not die.] 'It is presumed from the very circumstance of the place, that she cried out, and ceased not to do so, till she could hope no longer of any help, or succor; she falls before the Fornicator, as the Honest Traveler before the Highway Robber. Now how could this be known, that there was Violence on the one side, and Innocence on the other, seeing as there was none to save her, so there was none to hear her in her crying out. God teaches Moses to presume it, and to take it for granted, silence (in such a case) giveth consent. And Oh what a comfortable Answer did Christ give that Syrophaenian Woman, [Be it unto thee, even as thou will,] Matth. 15.28. although he had first (at least seemingly) reproached and rejected her for a Gentile Dog, yet after gives her (as it were) the Key of his Treasury (where fullness of all things, both Throne-Mercies, and Footstool-Mercies, are laid up) and bids her take up what Mercy she pleaseth.

[I will do unto thee all that thou requiretst,] saith Boaz to Ruth here. Hence.

Observ. 2. The desires of the Righteous shall be granted, Prov. 10 24. Let Persons that pray, bring but honest Hearts, and lawful Requests in the Name of Christ, and they may have what they will, even anything their Hearts do wish for, or their Needs do require, either in Heaven or Earth, even betrothing Loves from Jesus Christ, as Ruth had here from Boaz a promise of Marriage conditionally, I will be thy Redeemer, thy Goel, thy Husband, Isa. 54.4, 5. especially if Christ can but say of us as Poaz said of Ruth, Ye are Virtuous Souls.

[For all the City of my People knoweth that thou art a Virtuous Woman.]

[Chi Esheth Chail,] A Woman of Virtue, that hath (Godly) Strength (as the word Chail ] signisies) to withstand Ungodly Temptations; thou art one praised by all, and therefore praised by me above all, even above the choicest Rubies. Hence,

Observ. 3. All Women ought to be Virtuous Women. They should have Ruths Character on them, who is called [Esheth Chail,] and they should be known to be so by all the City of their People.

N. B. But woe and alas, how many Women are Vitious (not Virtuous ) Women, and known too to be so by the People of this Great City! Wherein are found so many notorious Bawdy-Houses, and whole Streets or by-Allies of prostituting Whores. We should mourn in secret for this, as it contracts great guilt, and will bring great Plagues on the City, if not Repented of and Reformed. Solomon saith, many Daughters have done Vertuously; Prov. 31.29. but alas, we may say in our day, that many Daughters have done Vitiously, in prostituting their Bodies to the Whoremonger, and their Souls to the Devil, never considering that all such Unclean Persons shall be shut out of Heaven, 1 Cor 6.10; 11. no such defiled Dogs (or Bitches) shall ever trample upon that Golden Pavement. Revel 21.21, 27. with 22.15. but all such wickedness shall be thrust down, and turned into Hell; (yea though there be whole Streets, whole Cities, or whole Nations of them;) Psal. 9.17. prepared for the Devil and the Damned, Matth. 25 41.46.

Observ. 4. Good men should promise Marriage only to Virtuous Women. Thus Boaz promises Ruth, here upon this very ground, that she was a Virtuous Woman; Alas, the Worlds Rule is, [Virtus post nummos] Money carrieth the mastery more than Virtue. And the Question that is first asked, is, What hath she for Cash? not, What is she for Virtue: [Dos non Deus] 'tis Portion, not God maketh most Marriages, but they commonly prove unhappy Marriages, where Men Marry either by the sight of their eyes for fading beauty, or by their fingers ends, in telling over a great Portion: I have given (in my Christian walk upon Family duties) Seven qualifications whereby to choose a fit Wise, to wit, Grace, Race, Face, Arts, Parts, Portion and Proportion. Grace is the first (as tis the best) of those Qualifications, and Portion is the last but one: This is Boaz 's way, and 'tis God's way, though it be not the Worlds way. For saith the Poet.

Not one of a Thousand do reckon Virtue as a good Portion, as Boaz did here, &c.

N. B. 'It is (indeed) good to be a Virtuous Woman, but 'tis better to be a Gracious Woman, Prov. 31.29, 30. Virtue without Faith is but a beautiful Abomination, and a smoother way to Hell and Damnation; when 'tis only Moral (not Theological) Virtue, a drachm of Grace is worth a pound of Virtue with the Lord. Morally Virtuous Women (yet in an unregenerate state, although they be never so witty, so well worded, and so well deeded too) are but like those wild Creatures tamed (the Camel, the Elephant, &c ) they do the work of tame Creatures, yet have they the Nature of wild ones. Many Daughters have done Vertuously, but the Gracious Woman excels them all: The Woman that feareth the Lord, she shall be praised, for the Paragon of beauty, all glorious within, Psal. 45.11. The Female Glory, and the wonder of the World, as well as of Women kind, to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness, which only can be, Spiritually discerned, 1 Cor. 2.14. To fear the Lord, is the Crown of all commendation, and makes Amiable to God and good Men.

V. 12. [Now it is true.] Hence.

Observ. 1 Truth Alle • gea ought readily to be assented unto: Every good Man should be both a lover and promoter of truth be it for or against him; hence the form of that Oath (which should be the end of all strife) thou shalt Swear the Truth, the whole Truth, and nothing but the Truth; yea and in common communication, our yea should be yea, and our nay, nay, 2 Cor. 1.17, 18. No lightness, much less lying, should be.

[Howbeit there is a Kinsman nearer than I,] and therefore hath the Right of Redemption before me, according to the Law, Deut. 25.5. Hence,

Observ. 2. 'It is a just and righteous thing to give everyone his own. Hence 〈 in non-Latin alphabet 〉 , Lex ex 〈 in non-Latin alphabet 〉 distribuo, quia lex suum cui{que} distribuit, the Law should give every Man his own; Defraud not thy Brother in any matter, for God is the avenger of such. 1 Thess. 4.5. Boaz was a Just and Righteous Man, and he would not Rob his Brother of his Right; Thou shalt not remove thy Neighbors Land-Mark, Deut. 19.14. to take from another for enlarging thine own, as wicked Ahab did Naboth's Vineyard, 1 King. 21.3.

V. 13. [Tarry this Night.]

He saith not; come up hither, that I may Lie with thee now, having so fair and secret an opportunity, but tarry till God's time; he will not take the Devil's time Hence,

Observ. 1. Marriage Comforts and Privileges ought to be charitably and chastely come to. Behold Boaz 's Charity and Chastity unto Ruth; she lies beside him, and in the Night season too, when no Eye could behold him; yea, all his People were fast asleep in the Barn-floor, (so that it was not known, a Woman came into the Floor,) yet did he not unchastly touch her; for he well knew, that God's All-seeing Eye did behold him, 2 Chron. 16.9. The very Night is light to him, and he seeth all our ways, Psal. 139.2, 3, 5, 7, 8, 9, 11, 12. And therefore doth he chastely conclude with chaste Joseph, How can I do this great wickedness, and sin against God? Gen. 39.9. Yet withal doth he Charitably promise her Marriage, and by consequence, the Duty of Marriage, to be accomplished in God's due time and way: Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage, but be careful to come clear and clean to it, if ever ye expect God's Comfort and Blessing in it.

[As the Lord liveth.]

He promiseth her Marriage, (if the other Kinsman refused) and confirmed it with an Oath. Hence,

Observ. 2. A private Oath may be taken upon some emergent, necessary and Important Occasions: That, to say, [The Lord liveth,] was an Oath, Jerem. 4.2. doth show; for none can be said properly to live, or originally, but the Lord: Joseph had corruptly learnt in Egypt, to Swear by the Life of Pharaoh, as the Spaniards do now by the Life of their King; but 'tis not in Judgment, Righteousness and Truth, to swear by any Creature, is to give to the Creature, the Glory of the Creator, which God will not allow of, Isa. 48.11. Our Lord (indeed) saith, Let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of evil, Matth. 5.37. and swear not at all, v. 34. and above all things, swear not, Jam. 5.12. That is, not at all by the Creatures, nor yet by the Name of God in common Talk, Lightly, Rashly, Irreverently, or Jestingly. Such as Swear in jest, may go to Hell in earnest; for such Swearing the Land mourueth, Hos. 4.2. Alas how are loud Oaths (to say nothing of those common Complements of Faith, Troth and Marry ) become now the Phrases of Gallantry, and the goodliest Grace of a Gentleman, never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths, and they are not sensible of it; as likewise it tells them of a large Roll Ten Yards long, and Five Yards broad, all top full of Curses against the Swearer, yea, resting upon his House, Zech. 5.2, 3. Job 18.15. Some swear to save their Credit, but that Credit is too dear bought, that is got by sin: A good Man's Oath is needless, a bad Man's is bootless, but he that feareth not an Oath, neither will he scruple a Lye, but Credit will always follow Honesty; yet this of Boaz 's is not a sinful, but a Religious Oath, though not imposed by a Magistrate, but when a private Person cannot have otherwise a necessary truth demonstrated to them: Thus Jacob sware to Laban, the Spies to Ralab, Jonathan to David, and here Boaz to Ruth: Yet such Oaths must be rare, reverent, well advised, warily and sparingly used, not as Food, but as Physic, only upon urgent necessity, and in matters of great importance.

V. 14. [And she lay at his Feet till the Morning.]

This was done not only with his consent, but by his counsel, v. 13. for she was then risen up to be gone, as it seemeth, but he advised to the contrary, lest she should be taken up for a Night-Walker. Hence,

Observ. 1. 'It is our Duty to look to our Credit as well as to our Conscience: Our Credit and good name before man must be cared for, as well as our Conscience before God, Acts 24.16. Rom. 12.17.2 Cor. 8.21. Thus Boza counsels her.

[That it might not be known a Woman was with him.]

Et Caste & Caute egit, he acts both Chastly and Cautelously, to avoid scandal; he might probably think an evil report might be raised, if this had got abroad: Hence are we commanded, To abstain from all Appearances of evil. 1 Thes. 5.22. all shows and shadows of sin; because bad men Muse as they Use, they are generally jealous of the worst, and will never speak of the best: Therefore Boaz makes Ruth rise before Day.

Observ. 2. From his advising her [To lie at his Feet all Night.] is this, 'It is the great Grace of God that strengthens Frail Man to resist Temptation. No doubt but Boaz found God's strengthening Grace to enable him for resisting the Temptation, or otherwise he had led himself into a Temptation (which we pray God may not do so with us) by this Advice, and been a Tempting the Tempter to Tempt him; which needs not, seeing our own Hearts will Tempt us without the Devil, Jam. 1.14, 15.

V. 15. [ Bring the veil, &c.] The Apron, Sheet or Mantle: Women in some Countries do wrap themselves in such kind of Plads or Mantles when they go abroad. It must be some capacious thing to contain Six Measures of Barley. Hence

Observ. 1. True Virtue or Grace makes persons Universally good. Boaz was a Gracious or Virtuous Man, as Ruth was a Virtuous Woman; he is not good in one kind or respect only, but in other respects also. He is good in his Charity as well as in his Chastity, he adds one Grace to another, 2 Pet. 1.5. As he robbs not Ruth of her Chastity, so he bestows upon her his Charity; saying to her, Bring the Vail, that I may fill it with my Corn, not to take it from her, as the Churlish Watchmen did to Christ's Spouse, Cant. 5.7.

[He measured.]

Not fill it at random, but took time to measure it out; It may be, that he might keep an exact account of the increase of his Field, and of God's blessing therein; that he might know how near he came to Isaac 's blessing, whose Field brought him an hundred-fold, Gen. 26.12. which is the utmost (that Christ mentions) of increase in the Parable of the Sower, Mat. 13.23. Hence

Observ. 2. God's blessings bestowed on us should be received by us in an exact reckoning; we should receive them (ponder, mensurâ & numero) by number, weight and measure, to take the tale, to ponder the weight, and to behold the quantity of them, is an excellent way to get a Thankful Heart and a Rendring Disposition with David, Psal. 116.12.

[Six measures of Barley.]

So that he knew what he gave her, he gives not hand over head, as one in hast. Hence

Observ. 3. As Charity is no Churl, so neither must it be Blind or Extravagant: His liberality is not lavish in laying out God's blessings, but he giveth in Judgment and with Discretion, not without consideration: Prudence is the General Guide and Universal Mistress in all Acts and Exercises of Virtue, Psal. 112.5. The Hebrew is (Shesh Segnorim) Six Barleys: Had he given her six Barley Corns, his gift had been more niggardly than bountiful. The former substantive being cut off by an Ecclipsis, 'tis supplied by adding a Bushel or an Homer; it cannot be the former, for it was not possible for Ruth to carry six Bushels of Barley (which weighs one hundred and sixty pound weight,) neither could her Mantle contain it. This measure therefore must be an Omer, which is the tenth part of an Ephah, Exod. 16. v. last, which came nigh to our Bushel; which also her Mantle might hold, and her Shoulders might bear; however, 'tis doubtless as much as she could well carry: Boaz will not send her away empty but laden home. Hence

Observ. 4. As Boaz, so much more our God, never sends home true suitors empty. He giveth, and he giveth liberally, he giveth Grace, he giveth more grace, Jam. 4.6. and more Grace, even a bosom full of blessings, even as many as they can bring Faith to bear away: Every Sabbath, and Sermon, or Sacrament, Christ cries to us as Boaz to Ruth (his suitor) bring hither thy Vail, (not a little but a great Faith) that I may fill it; Open thy mouth wide that I may fill it, Psal 81.11. Faith is the receiving Grace, God proportions his performing to our believing: As thou believest so be it unto thee, Matth. 8.13. The greater that the Vessel or Water-pot is which is carried to the Well, the more Water it bringeth home in it: The greater that the sacks were which the Patriarchs (in the Famine) carried with them into Egypt; the more Corn they contained to carry home in them, for themselves and for their Families.

V. 16. [When she came to her Mother,] who probably knew her not (it being yet Dark,) and therefore asked Who she was? This shows that Ruth hasted home for three Reasons.

First, For the Danger of the way, it being so early and before Day.

Secondly, For the burden she bare to be disburdened.

Thirdly, For her Joy, that she might communicate to her Mother her happy success▪ Hence

Observ. 1. As Ruth did, so every good Soul should basten home; to wit, to Heaven, we should have Paul's (Cupio dissolvi) I desire to be dissolved and to be with Christ, which is far, far better, Phil. 1.23. and that upon the same cogent Reasons that made Ruth hast home.

N. B. First, The Danger we are in, while we are in this Dark, Forlorn World.

Secondly, The Burden of Sin we carry upon us. Here

Thirdly, The Joy we hope for at our Fathers House hereafter.

[Who art thou?]

This Question Naomi asked before she opened Ruth the Door, who in the dark could not well be discerned, though poor People fear not Robbing. Hence

Observ. 2. As Naomi, so Gracious Souls should look well to their Doors; examine all comers, saying, Who art thou? Keep the Door of your Hearts, Prov. 4.23. And cover it, Numb. 19.15.

[All that the Man had done to her.] That is, said unto her. Hence

Observ. 3. A good Mans saying is looked on as good as doing; as God's Dicere est facere, The Lord spake and it was done, Gen. 1. often. And his benedicere est benefacere, his blessing is benefiting: He is faithful that hath Promised, Rom. 4.21. 2 Tim. 2.13. Heb. 10.23. and 11.11. So when a good Man hath once promised anything, we then say 'tis as good as done. Hence.

Observe lastly, 'It is Saints Duty to exchange their experiences; to be telling one another what the Lord hath said to, and done for their Souls, Psal. 66.16. as Ruth did to Naomi here, what the man had said to her, or done for her. Happy is that Soul which can say Christ hath promised me Marriage, hath contracted with me to spread his skirt over me.

V. 17. [He said to me] His Heart and Tongue were relatives in this liberal Love. Hence

Observ. 1. Love in the Heart will discover itself every way: In the Eye, in the Mouth, and in the Hand too; Eat not the Bread of him that hath an Evil Eye, Prov. 23.6.

He put her not off with cold Complements, Jam. 2.15, 16. saying, be warmed with a fire of words, or be clothed with a suit of complements. If Love be in the Heart, 'twill be in the hand too.

[Go not empty.] This liberal man, Deviseth liberal things, Isa. 32.8. By liberal things shall he stand. Hence

Observ. 2. Giving not Getting, Handing out, not Hoarding up, is the true way of right Thriving, One would think that a man of a public spirit, who is more for laying out (in doing good to others) than for laying up (only for his own good;) is most likely to fail and fall, but God hath promised he shall stand by liberal things; for this is Lending to the Lord, Prov. 19.17. 'tis a Laying up Treasure in Heaven, and a laying hold of Eternal Life, 1 Tim. 6.17, 18. The Lord gives command that Masters should be liberal to Old Servants, Deut, 15.13, 14. Thou shalt not send him empty away, but give some liberal acknowledgment that God hath blessed thee by his Labors.

N. B. How then ought People to be liberal (according to their Ability,) to the Servants of Christ, especially Old Ministers, that hath labored long in Word and Doctrine!

V. 18. [Sit still my Daughter.] That is, stir not abroad to be (as some Women would be) tattling the matter to others, but rest in what is done, and wait on God for the Issue. Hence

Observ. 1. When lawful means are rightly used, then should we wait upon God for the End. The care of the means belongs to us, but the care of the end belongs God, 'It is good to be active in respect of the means, and to be Passive in respect of the End: We must commit ourselves in all well doing to the Lord, Psal. 37.5. 1 Pet. 4.19.

[Until thou know how the matter shall fall.]

'It is said to fall, because all Earthly concerns (as it were) falls down out of Heaven according to the Heavenly Decree: And whatever God hath ordained to be done, (or to fall out in the World) by his Divine Decree before all Time, the same he brings to pass by his Divine Providence in the fullness of time. Hence

Observ. 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven, before they be accomplished by a Divine Providence upon Earth: Even all Matches and Marriages are made in Heaven, before ever they come to be solemnized on Earth: Godly Naomi looks upward (and teaches her Daughter to do so) to take special notice how God's Providence would work, in this matter. So Casts this burden upon the Lord, that they (both) might be sustained, Psal. 55.22. 'It is our work to cast care, and 'tis God's work to take care; Casting all your care upon him, for he careth for you, 1 Pet. 5.7. We must let God alone (until his Big-belly'd Decree bring forth, Zeph. 2.2.) with his own Work, which is then only well done, when 'tis done by himself.

[The Man will not be at Rest.]

She knew he made Conscience of his Promise, and would be restless till he had paid that Due Debt▪ Hence.

Observ. 3. Conscientious Persons should be restless until they make good payment of their Promises. Alas, how few Boaz 's are in the World, who pay what they promise.

Ruth, CHAP. IV.

Verse 1. THEN Boaz went up to the Gate. ] This was the place of Judicature among the Jews, and the likeliest place to meet this Kinsman, either going out to, or coming in form his business in the Field. Hence

Observ. 1. The most probable means ought judiciously to be used in order to the accomplishing of our purposed ends. Thus Boaz being restless for obtaining his Promised end Chap. 3. last, uses the likeliest means to obtain his End: And he makes a judicious choice Of sitting down in the Gate, where he might not only meet soonest with his Friend, but also, where he might have the assistance of the Aldermen, or Elders of the City. to Hear, Examine and Judge of the matter in hand.

N. B. Many a Man loses a good end, for want of right means tending to the end. The Serpent beguiled Eve in directing her to wrong means for the proposed end; (Ye shall be as God's) was the end; but the means used to obtain this end, was more likely to make them Devils than God's.

[Behold the Kinsman came by.] This remarkable passage of Providence hath a (Behold) upon it. Hence

Observ. 2. A marvelous Providence doth attend God's Servants, that do wait upon God in the way of Obedience. The guiding hand of God doth make many an happy hit in the occurrences of his People. As before so here, the Man whom he wanted, and waited for, must needs come by at such a seasonable time, and so give an expeditious Issue of the cause depending.

N. B. 'It is our loss not to observe what we gain, by many an happy hit of Providence; as one to myself this Day, and on many other Days. Christ must needs go through Samaria, John 4.4. Oh! happy are they, that (as the Samaritan Woman) are just in the way: That Christ must needs go; Christ will look upon such. Thus the comely contexture of various Providences, are very marvelous to those that make observation of them.

[Ho such a one.] Peloni Almoni. Hebrew Oquidam singularis: Both those Words Daniel contract into one, in (Palmon) calling Christ, [Palmoni Hamadabbar,] or most Singular Speaker, or one above all Names, Dan. 8.13. Almoni comes from Alam mutus, to signify we are mutes as to asking after Christ's name, seeing it is Secret, Judge. 13.18. And wonderful, Isa. 9.6. and Jupiter [Amon] among the Heathens; signifies, H • ns tu, Quis es! Oh thou, who art thou! According to the Inscription upon the Athenian Altar, to the unknown God. Act. 17.23. Hence,

Observ. 3. God and Christ are Incomprehensible: 'It is one of the Attributes of God: His Nature cannot be comprehended by any Name; hence the Spouse Names him not, but cries Emphatically [Oh thou whom my Soul Loveth!] Cant. 1.7. And Mary calls [Him, him, him] Three times over without a Name, Joh. 20.15. and Christ saith to Manoah, [Why askest thou thus after my Name, seeing I am called, as I am called, and such is thy weakness that it surpasseth thy Conception. As God's Being surmounteth all Created Beings, so his Nature surpasseth all Names and Notions.

N. B. But here, [ • eloni Almoni] which have no proper signification, but are used as our [Hear you Sir] parallel to those Phrases, [in such, and such a place,] 1 Sam. 21.2. 2 King. 6.8. Do show that the Spirit of God will not vouchsafe to name the Name of such a notorious Worlding that prefer'd his own Land before God's Law; which commanded him to continue the Name of his Deceased Brother, by Marrying his Widow, Deut. 25.6, 7, 8. Hence,

Observ. 4. That wicked Worldings which love their own Land, better than God's Law, are not worthy of a name; either of God or Man: No doubt but Boaz knew well enough the Name of this Kinsman, he being a Man of Quality, and sat next to Boaz, above all the Ten Aldermen, or Elders; yet the Holy Penman of this Scripture, (though Inspired by the Holy Spirit, 2 Pet. 1.21.) doth not vouchsafe him a Name, as a Punishment for his Pride and Ingratitude; who was so over studious of his own Name, that his Dead Neighbors Name he regarded not at all, yea he despised that Virtuous Woman Ruth; neither did he mind the Law of his God: Therefore is he not worthy to be Named. Solomon saith, the Name, and Memory of the wicked shall rot (and stink too) Prov. 10.7.

V. 2. [He took ten Men of the Elders:] These were the Saned • im, or Court of Judicature, possibly ten; to mind them of the Ten Commandments, which was to be the Rule of their Ruledom: Those must hear the Cause tried, be witnesses of their proceedings, and likewise be Judges of the whole matter between them. Hence,

Observ. 1. Courts of Judicature (If not Neighbourly Arbitrations) must be the end of Controversies: Some Men are of such a litigious Life, that neither Amicable Arbitrations, nor Decrees in Courts of Common Pleas, or (yet) of Chancery, will make them desist from Law Suits, but still they pursue their sueing of their peaceable Neighbors, until they come to be stigmatized, and branded with the black name of Common Barretors God usually fills men with the evil of their own ways, Prov. 14.14. They are paid home in their own coin, and are oft brought to a Morsel of bread. [Sit ye down here.] Sitting must be the posture of those that Judge of differences. Hence,

Observ. 2. Arbitrators, and Judges, ought to be of a Sedate, and composed Temper in hearing, and determining Controversies. Here they are commanded to sit, that is, to be of a Sedate Spirit, for Men usually start up from their seat when they are transported with Anger. Those Elders to whom God directs this very Case and Cause for Judgment, Deut. 25.7, 8. must be considerate.

V. 3. [And he said unto the Kinsman,] Without an Advocate, or Pleader at the Barr upon Fee; he opens his Cause, and states the Case himself, and that in few and fit words, so brings it to a speedy Issue; such was the simplicity and down-right honesty of that day. Hence.

Observ. 1. The Simplicity of former times, doth much condemn the wicked wiliness, and corrupt cunning and craftiness of latter and our present times.

N. B. The Law now is become a craft and mystery; there is more plain dealing (as to suits at Law) in other Lands, than in our Land, as in Denmark, &c. 'It is the partys work there to state his own Case, whereupon the Law is Read, and so they determine the matter. Oh! What a shame it is, that Men (among us) will go to Law about every light and trifling occasion; yea, and spin out their Suits to such a ••• gth, as possibly may last Seven Years. Insomuch that it may be truly said, no Suit (made of the strongest Cloth) will last a Man so long as a Suit in Chancery may: This is for lamentation.

[Naomi s • lletha parcel of Land.]

Boaz, having to deal with a wily Worldling, deals warily with him in opening his Cause, for he mentions Naomi only that had the Land to sell. As if it were her Dowry, or Jointure, but not a word of Ruth, the widow, who must go along with the Land according to the Law. Hence.

Observ. 2. Holy wisdom is wonderfully helpful in managing Affairs with a wily and wicked World. Our Lord's caution is, to be ware of Men, and bids us, be wise as Serpents, and harmless as Doves, Math. 10.16.17. The head of a Serpent, and the heart of a Dove, are two necessary Ingredients, wherewith to make up the Composition of a Christian.

N. B. There must be neither too much, nor too little, either of the Serpent, or of the Dove; Piety without policy, is too simple to be safe; and policy without Piety, is too subtle to be good: Boaz, here was a just compound of both; who was both Innocent and prudent too, in telling the Kinsman of the Land, but not of the Wife, that must go along with the Land; at the first, while he soundeth his mind by an Ambiguous Speech He speaks not a word of Marrying Ruth, yet without any purpose of deceiving him; because, This latter was necessarily implied in the former; seeing he was bound to accept or reject both, if he accepted, or rejected either.

V. 4. [And he said, I will redeem it.]

This shows, he gaped for the Land, and was prepared for the purchase, being a Rich Man as well as Boaz, but nothing so kind, as he, to his Kindred. Hence,

Observ. Near Affinity may be without dear Affection: Solomon saith, better is a Neighbor near hand, than a Brother a far of, Prov. 27.10. This narrow Soul had a wide Purse his Coffers were ready to fly open, at the tidings of a purchase of Land: Yet, Oh! How Hidebound is he towards his poor Relations: He was nearer in Affinity than Boaz, yet further off in Affection: He is not willing to part with a Penny to his two Poor Kinswomen, as Boaz did.

V. 5. [ What day thou buyest the Field, &c.]

This marred the Market of this Churl, and 'twas well it was so, for poor Ruth, who might never expect comfort in such a Misers Bosom. Hence,

Observ. Our concerns are better carried on in God's hands, than in our own: Naomi and Ruth, might have challenged, and chosen their next Kinsman by course; but God is making better Provision here for both the Widows, Maintenance for Naomi, and Marriage for Ruth, and both comfortable. God lays the nearest Kinsman aside, and takes the next to him, that both the Widows (which are God's Clients) might be well provided for: Naomi shall no more be Marah, but Naomi again. And while Orpah wants Bread in Moab, Ruth becomes a Lady in Canaan: Oh! Who would not wait upon God in his own way?

V. 6. [I cannot redeem it.]

Oh Inconstancy! 'twas before I will, and I can, but now 'tis I cannot [lest I mar, &c.] 'tis our duty to Answer Satan so; but not Christ so. Pleasure and pain: Piety and persecution go together. Hence,

Observ. 1. A mere Worldling is full of empty Words: A Man of Verbosity is a Man of Vanity; A Foolish and loquacious Man is this carnal Kinsman: Solomon saith, A Fool is full of Words, Eccles. 10.14. and multitude of words wants not Sin; Eccles. 5.3. Especially the Sin of Lying and Vanity, as here, his Verbosity in uttering those contrary Speeches, about one and the same matter, [I will, and I will not, I can, and I cannot] must needs have vanity, yea and lying in it.

Observ. 2. Is, Carnal Worldlings, want not levity and inconstancy, in their sayings and doings: They say and do, [Aliud Stantes, Aliud Sedentes,] one thing standing, and another thing sitting; change of postures procures change of mind, and of manners in such fickle and unstable Souls: One while they will, and another while they will not; one while they can, and another while they cannot, as here, and why so? 'It is least [I mar my Inheritance.] Hence,

Observ. 3. A carnal Worlding, prefers his own Interest before Obedience to God's Precepts: He prefers [Haram Domesticam, Arae Dominicae] a dirty Swine-stye before an Holy Sanctuary; he seareth more [Jacturam Regionis quàm Religions] the loss of his Land, than the loss of his Lord: Saying with that cursed and carnal Cardinal in France, I would not lose my part in Paris, for my part in Paradise; for indeed no such wretch could have any part (at all) in God's Paradise; no such dirty Dog shall ever tread upon that Golden Pavement, Revel. 21.21. and 22.15.

Observ. 4. Carnal Worldings will be wiser than the most wise God. This Worldly Muck-worm, Reasons, and Resolves here, as if the Father of all the Families both in Heaven, and on Earth, Eph. 3.15. would have undone his Family by a displeasing precept, he makes himself wiser than God, who sets the solitary in families, Psal. 68.6. and preserveth them in that state by his providence, which can never be contradictory to his precept, nor his precept to his providence. Yet thus he Argues, [Should I Marry Ruth?] Alas, she is a poor Widow, and brings no Addition to my Estate, and then the Old Woman (Naomi) must be maintained too, which will be a double charge; yea further, she being Young, may fill my House with Children; so weaken my Inheritance, when divided into many Streams; or if she brought him but one Child, he would want an Heir to bear his own Name, but Mahlons (that was deceased) it must bear, and so he should beget a Child upon another Mans-bed; and therefore he thought to obey God (who blesseth those that obey him) would blast his Patrimony, and thus (with his carnal Reasonings, and for Worldly Respects) he dispenseth with his Disobedience to the express Law of God. Deut. 25. ver. 5, 6, 7. Whereas 'tis our duty to see always better things in God's, will than in our own, and to believe Wisdom where we cannot behold Love.

V. 7. [Now this was the manner in former time concerning Redeeming.]

Here the Rites of Redemption (or Alienation of Lands) are Related, bearing some Resemblance with those prescribed in Moses 's time, Deut. 25. yet with difference. Hence,

Observ. 1. Old Custom is of great Authority with all People. Custom is not only a Second Nature, but 'tis also a prime Law to many; as Tully said, those Customs I received by Tradition from my Ancestors [Nullius unquam me Movebit Autoritas] no Authority shall ever remove me. Mos (which signifies custom) is called [Magnus Trium literarum Tyrannus] a mighty Tyrant of Three Letters, that mightily prevails everywhere; as amongst those Barbarians that have a custom of throwing stones one at another once in the year; and this custom they cannot be persuaded to lay down, because they received it by Tradition from their Ancestors. But Jeremy tells us, The Customs of the People are vain, Jer. 10.3. old customs (without a consonancy to the Truth and Word of God, Joh. 17.17.) are but mouldy errors: So then the Jus Consuetudinarium (cried up by the Romanists ) ought to be Abandoned in as much as it Agrees not with the Truth. To make custom the chief Magistrate or Law of our Life, is to make ourselves no better than dead Images, that are moved and carried on upon the Wheels of custom.

Observ. 2. Succession of time is very apt to alter primitive Institutions: Here some alterations were crept in, since the appointment of Moses, in Deut. 25. for there, the Widow (refused by the next Kinsman) complained to the Elders of the injury offered her, but here, Ruth makes no such complaint. There, The Woman pulled off his Shoe, but Here, The Man pulls off his own Shoe (himself) and gives it to his Neighbor the Goel or Redeemer; There she Spits in his Face to disgrace him: But here, no such matter is done, save only his delivering the Shoe to Boaz; whereby he renounced his own Right, so much as to tread upon that Land (without sufferance) and resigned all up to the Redeemer. Thus Alterations from the first Institution, and Innovations, are very apt to creep in upon us in Matters of Religion: Our Lord saith, [non crat sic ab Initio] it was not so from the beginning, Mat. 19.8.

[This was a Testimony in Israel.]

That is, it was entered upon Record, that the Redeemer should ever hold his Right to the thing redeemed. They made sure Bargains for the Earth. Hence,

Observ. 3. If Earth, much more Heaven should be assared. Oh what sure work was made about Anathoth 's Field! Jer. 32. See v. 9. more of this.

V. 8. [So he drew off his Shooe.]

This was for confirming the Bargain, according to the custom of the Country, in giving Possession by Turf and Twig, or by Sod and Straw, laying them upon the Deed or Evidence, &c. Hence,

Observ. 1. To put off the Shoes of our Defilements is a Blessed Evidence of an Holy Resignation of ourselves to God. Thus Moses was commanded to put off his Shoes, Exod. 3.5. And thus was Joshua also, Josh. 5.15. not so much because they stood upon Holy Ground as that both of them must design themselves to an Holy God: Oh that we could do so! inasmuch as that Ceremony of Spitting in the Face of this Refusing Kinsman, was either omitted, or remitted, yet the Bargain was firm in Israel. From hence arises,

Observ. 2. Religion may be firm and right Religion without some Ceremonies. As this Bargain was a right and firm Bargain without that Ceremony, for either it was become Obsolete, and out of use, or Ruth refer'd the whole concern to Boaz. Oh it were an happy thing, if the Worship of God were now accounted a right and firm Worship of God, without being so clothed and clogged with so many Ceremonies over and above the nakedness and simplicity of the Gospel!

N. B. 'It is pity they should be called but indifferent to Salvation, yet be accounted so necessary to preferment: Those indifferent things must not now either be omitted, or remitted (though they have been for some time out of use) but are imposed as necessary things (though not mentioned amongst such, Acts 15.28.) whereby they lose the very Nature of Indifferency.

V. 9. [Ye are Witnesses this Day.]

'Twas Boaz 's care to make his new Purchase with good assurance, Caveat Emptor; the Buyer must take heed that all be right, fast and firm: Thus Abraham did in his purchase, Gen. 23.16. Those were fit Witnesses, because they were Eye-Witnesses of the Bargain, and Ear-Witnesses also. Hereby he provided for his own security, and for the quietness and peace of his Posterity also, who otherwise might have been dispossessed of it: 'Twas therefore an act of great prudence, and shall not we be as prudent for Heaven (that purchased Inheritance so called, Eph. 1.14.) as Abraham was of his Purchase, if we be the Sons and Daughters of Abraham? Thus Jeremy (as before) made sure work, by Evidences both Subscribed, (or Signed) and Sealed and Delivered before Witness; yea, and two Copies for preventing Quarrels, and after-Claims, Jerem. 32.9, 10, 11, 12. Men love to be upon sure Grounds in things that are Temporal: Oh that they were as wise in things that are Spiritual and Eternal!

V. 10. [ Moreover Ruth the Moabitess have I purchased, &c.]

And 'twas a good Purchase, even the best part and main cause of his Purchase. Hence,

Observ. 1. A Godly Wife is a good Purchase. Boaz could not think he paid too dear for this Purchase, seeing she was one that feared God, and the price of such an one is far above Rubies, Prov. 31.10. A good Wife was one of the first real and Royal Gifts bestowed upon Adam. Though Ruth was a Moabitess (of that cursed Stock that were excluded from the Church, to the Tenth Generation, Deut. 23.3.) hence some do censure Boaz for Marrying Ruth but unjustly, for she was a Proselyte, and a Virtuous Woman, and came to trust under the Wings of the God of Israel: She was not as Solomon 's Mistresses, of Moab, that stole away his heart from God, Neh. 13.26.

V. 11. [ The Lord make the Woman, &c.] This is their Prayer for a Blessing on his Marriage. Hence,

Observ. 1. Though Marriage be not a Sacrament (as the Romanists reckon it) yet ought it to be Solemnized and Sanctified by Prayer; as it is both an Holy Ordinance of God, Prov. 2.17. and an Honorable Estate to Man, Hebr. 13.4.

[That is come into thy House,] To possess it, as a good, not an evil Spirit. Hence

Observ. 2. Marriage is either a Marr-Age, or a Merry-Age: The Heathen could say, every Man at Marriage brings into his House, a good or an evil Spirit, so makes it an Heaven, or an Hell thereby.

[Like Rachel and Leah.] Beautiful as Rachel, Fruitful as Leah. Hence,

Observ. 3. Beautifulness and Fruitfulness are two Marriage-Blessings, which God gives to them that Marry in the Lord. Both those are the Gifts of God, and ought to be prayed for by Man, and both these are Blessed Cements betwixt Married Couples, Gen. 24.16.67. Rebekah was very fair, and Isaac loved her, and Gen. 30.20. and Job 19.17. Children are strong Cements both with Jacob and with Job, &c.

Query 1. Why is it not said, [ like Sarah or Rebekah?]

Answer 1. Because those two, Rachel and Leah, left their Countries, as Ruth did. 2. They desired Off-spring as she did. 3. From them sprang the Twelve Tribes only, but the Edomites were from Sarah and Rebekah. 4. The Bethlehemites were from Leah and Rachel. Rachel 's Sepulcher was in the Suburbs of the City Bethlehem, Gen. 35.19.

Query 2. Why is Rachel set first?

Answer. Because dearer to Jacob, and his first Thoughts.

[ Do worthily in Ephratah, &c.] All this was become a Jewish Form of Prayer.

Observ. 4. Every Man ought to do worthily in his place and station. All Men should be serviceable to God, and profitable to Man, not Inutile pondus terrae; as if Born only, Fruges Consumere, to no purpose, or to bad purpose; they are to bad purpose, by whom nobody is better, but somebody worse. See Ezek. 18.18.

V. 12. [Like the House of Pharez,] Who was the Bethlehemites Progenitor, Gen. 38.29. of a Numerous and Honorable Family; see v. 18. and the Blessing of this Peoples Prayers, came upon the Head of Boaz and Ruth. Hence

Observe, 'It is good to have a share in the Prayers of others. God graciously heard the Prayers of this People, for this Couple; for they had Children, Wealth and Honor, of them descended many and Mighty Princes, especially Messiah the Prince: The two grand privileges of a Child of God. Are,

First, To be born upon the Wings of Prayer while he lives. And,

Secondly, Upon the Wings of Angels when he Dies.

V. 13. [Boaz took Ruth.] This was done before solemn Witnesses. Hence,

Observ. 1. Clandestine Marriages are not warranted by the Word; some Daughters are stolen away without Parents Consent: Boaz took her to be his Wife, not his Whore.

[He went in unto her:] A modest Expression of the Marriage Duty. Hence,

Observ. 2. No corrupt Communication should proceed out of our Mouths, Eph. 4.29. No Borborology, no Obscene, or filthy Speeches: The Hebrew Tongue is called Holy, (some say) because there is not one proper Name in it that signifies the Privities of either Sex, or the Act of Copulation, but it uses a modest Phrase, or Periphrasis.

[The Lord gave her Conception.] Hence,

Observ. 3. The Key of the Womb (as of Heaven, of Hell, and of the Heart) hangs at God's Girdle: She had been Married to a Young Man, yet had no Child; now she is Married to an Old Man, yet hath a Child; this was by the singular Blessing of God, yea, and a Son too (which was more than a Daughter) to uphold the Name and Family even to the Birth of Christ.

V. 14. [And the Women said to Naomi.] Hence,

Observe, Women's Meetings ought not to be spent in vain and frivolous Chat, and idle Prattle; much less in Ribaldry and Scurrility: Here was an Holy way of Gossiping, so Luke 1.58. the time was not wasted, but spent in Praying, and praising of God.

[That his Name may be famous.] The Men had prayed thus before, now the Women pray for the same. Hence,

Observ. 2. 'It is an happy time when Men and Women do (even apart) pray for the same Blessing, Esther 4.16. Zech. 12.12. Mercy would then come to God's Family, and to our own.

V. 15. [ A Restorer of thy Life, &c.] Hence,

Observe, Children ought to be Restorers of Life to their Aged Parents, and nourishers of their Old Age. Oh what a shame it is, that so many Children bring down the Grayhairs of Parents, with Sorrow to the Grave! Gen. 42.38. Many break the Hearts of their Parents, few are Restorers and Comforters, or Nourishers, 〈 in non-Latin alphabet 〉 , Storklike so famous for Gratuity to their Dam, &c.

V. 16. [Naomi took the Child and laid it in her Bosom.] To wit, next her Heart. Hence,

Observe, Love hath a descending Nature, as the Beams of the Sun, it descends better than ascends. Naomi was but Mother-in-Law to its Mother, yet behold her Affection to it. 'It is oft found, that Grand-mothers love their Grand-Children better than their own, from the descending Nature of Love. Hereupon she became Dry-Nurse to it. Oh the Ocean of Love that descends from Parents to Children!

V. 17. [The Women gave it a Name.]

To wit, those good Women, v. 14. persuaded the Parents so to Name it either at the Birth, or at the Circumcision, as usual.

[They called him Obed:] A Serviter, so he was to Naomi, whom he served with Comfort and Restoration; and so he was to God, a Serving Son: Obed, i. e. Obedient. The Name Obed put him in Mind of his Obedience and Service to God and his Parents, Mal. 3.17. as the Prince of Wales 's Motto, [Ich Dien,] I serve, to suppress his Pride, &c.

V. 18. Though he was Mahlon 's Legal Son, yet was he Boaz 's Natural Son; the Catalogue of whose Generation is set down to show, that Shiloh came of Judah, according to the Promise, which Matthew transcribes, Matth. 1.3, 5. Pharez, a Breaker, a Type of Christ, who broke the power of Death and Hell, and the Partition-Wall, then Zarah the Jew comes forth again, Gen. 38.29, 30. Boaz begot of Rahab, Matt. 1.5. as Obed of Ruth, &c. The Chaldee call Boaz the Good Man, by whose Prayers Canaan was freed from the Famine that drove out Naomi, &c. Laus Deo. Finis.

The First Book of SAMUEL.